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Even without considering the vexed question of defining Hinduism, to define “Hindu architecture” is problematic because it cannot be clearly separated from Indian architecture created in the service of other religions. The monumental temple architecture that developed in the Gupta age (c. 320–550 ce) has roots in earlier traditions known mainly from Buddhist structures, and for long periods the same architectural styles were shared by Jain and Hindu temples, and at times by Buddhist ones as well. The categories of “Hindu” and “Indo-Islamic” architecture no longer seem as distinct as they once...

Even without considering the vexed question of defining Hinduism, to define “Hindu architecture” is problematic because it cannot be clearly separated from Indian architecture created in the service of other religions. The monumental temple architecture that developed in the Gupta age (c. 320–550 ce) has roots in earlier traditions known mainly from Buddhist structures, and for long periods the same architectural styles were shared by Jain and Hindu temples, and at times by Buddhist ones as well. The categories of “Hindu” and “Indo-Islamic” architecture no longer seem as distinct as they once did, because the extent of interaction and fusion has become apparent. Nor, in characterizing “Hindu architecture,” can sacred buildings be neatly separated from secular ones, as is reflected in the parallel treatment accorded to temples, towns, and residences in the traditional architectural texts. With these provisos, a bibliography of architecture in the context of Hinduism is bound to give emphasis, as is done here, to the primary architectural expression of Hinduism, the Hindu temple. The current article deals principally with South Asia; it will be supplemented by material on Southeast Asia at a later date.